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gathering, word, meal, sending. • Ways to determine what to include in worship as it was worked out in the World Council of Churches’ 1990 study “The Nairobi Statement on Worship and Culture.” • The gift of the ecumenical church calendar with its center in the three days (Maundy Thursday, Good Friday, Easter Vigil) leading to the Resurrection. • How the ecumenical Revised Common Lectionary relates to the church calendar. In both weeks of teaching, many


conversations arose, including varia- tions of discussions also alive in the ELCA: • Addressing people who want to know Jesus’ words used for miracles so they can make miracles. • Whether re-baptism is acceptable. • Knowing the “true” Lutheran order for worship, especially where to insert a reading of one of the Ten Commandments. • Whether and how laypeople par- ticipate in leading worship. • Assessing the role of emotion (even ecstasy) in worship. • Using indigenous musical instruments. • Whether to use recorded music in worship. • Convincing people that a woman pastor can give a blessing. • Where to put the baptismal font. Much discussion centered on


musical instruments used by ancient shamans to “call the spirits of the dead.” For some churches, it is dif- ficult to reintroduce what has been labeled unsuitable for Christians. Other churches already use these string and percussion instruments that are key to enculturation. Of the 400 hymns regularly sung in Batak worship today, barely 100 connect with that culture. I was told that sermons tend to


focus on what the people must do, rather than on what God is doing in our lives. Preachers find it easier to “lay down the law” than proclaim the gospel. During the seminar we briefly discussed Luther’s insistence that God’s word is both law and gospel; that Christ Jesus must be the center of the sermon. When we talked about the church


calendar and the common lection- ary, the pastors said it was “like lightning.” It sparked a new way of seeing faith and worship. At Lake Toba, I met one after-


noon with Lutheran youth to talk about human rights. Because Christian churches and oth- ers are increasingly being closed or destroyed with government approval, the youth want freedom and protection for all minority religions. They asked many ques-


tions, including: What do American Christians do about discrimination toward minorities? What are young people in ELCA congregations con- cerned about? How do ELCA youth welcome newcomers? In future years, continued recov-


ery of Lutheran ways in Indonesia will include preaching, music, teach- ing the laity and theology. With the LWF, the ELCA has already contrib- uted much to this work. 


Author bio: Quivik, an ELCA pas- tor with a doctorate in worship and preaching, is currently on leave from call and living in Houghton, Mich. She


edited Leading Worship Matters (Augsburg Fortress, 2013).


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